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Tuesday, March 31, 2015

Finding God

There is God, as God really is.  And then there are the billions of images that each of the billions of people in the world have of God.  Since each of those people is God, each of those images is a reflection of God. And each reflection is a true and faithful representation of God.   Each image is an image of God as God really is.  But though they are each true, they are each contingent images, each image contingent on the experience of the particular individual.


Each individual’s image of God comes from the mind of that individual, formed by the experience of that individual, and ultimately from his deepest unconscious.   Each image is a simplified image, of course.  And, since the mind is experienced in only the limited dimensions of the world, and since God, and even the world itself as the world really is, which is God, are in greater dimensions, the image of God in the mind is a simplified image of God, in reduced dimensions. 


However, the unconscious is the individual’s inner self.  So, each of those images of God is an image of the individual’s own inner self.  Each individual is what they imagine their God to be. They are conscious agents of their God, who is their inner self.


Now the God of their imagination has two images in their mind, which are reflected one behind the other. One is the conscious image of God, the image of God the individual describes and professes.  Behind this image is the other, their unconscious image of God.*  It is this unconscious image of God which defines the actions of the individual. It also shapes and limits the conscious image of God, and the conscious mind itself.  In particular, it limits the ability of the conscious mind reflect upon and examine the unconscious image itself.


The unconscious image of God is a higher dimensional image of God than the conscious image.  One reason is that the unconscious image is not limited by the constraints of logic that tend to restrict the thinking of the conscious mind. Because of this, the conscious image of God will tend to be, in some sense, logically consistent. The unconscious image of God, however, need not be, and indeed, cannot be logically consistent.


The desire for logical consistency by the conscious mind may indeed usually be the most important barrier between the conscious mind and the unconscious mind.  However, it is not the only barrier, and like the others, it can be overcome.   Indeed, in some ways consistency is often one of the easiest barriers to the understanding of the self and God to overcome.  The other barriers are tied in with the individual’s emotional experiences.  Of these barriers, early barriers to understanding will be contingent on the individual’s earliest experiences in the world.  For some individuals, some of these barriers may indeed be the most difficult.  The later barriers to the understanding of the self and God are essential barriers, common to all men.**  They arise in the experiences of the mind during its earliest development, before it interacts with the outer world.


Now the conscious image of God need not be consistent with the unconscious image, and indeed, most likely will not be.  When this is the case the individual’s actions will not consistent with their speech.  The individual will say one thing, and do another.  However, this does not mean the individual will perceive his actions to be inconsistent.  In fact, the individual’s actions will likely be justified in terms of what he says, no matter how inconsistent they may seem to others.  Indeed, the greater inconsistency will be more vigorously defended, since the greater the inconsistency, the deeper it must be based in the emotional unconscious to be maintained.  Reason and self reflection must be more strongly blocked, because the link which justifies action with word is not rational, but ‘sub-rational.’ The very structure of his thought will be a reflection of what he unconsciously believes God to be.  That is, his thought will be a reflection of his unconscious image of God. 


His actions, then, not only reflect what he unconsciously believes God to be, but are a realization of what he unconsciously believes God to be.  He is not merely an agent of God, but he is his God acting.  Or, more precisely, he is his unconscious image of God, acting, for that is what he believes his God to truly be. And in this he is correct.  But, his unconscious image of God consists of many contingent features of God. These contingent features overlay the deeper, essential features of God, which are those features which are defined by those experiences which are shared by, which are common to, all men.  These contingent features, or characteristics of God, are peculiar to the individual and the details of his growth and psychological development in the world.  They are thus peculiar to his experiences in the world. They are features defined by his experience of his earliest upbringing.  These features are defined by his experiences with his family, and his culture. These contingent features, these characters, develop into the religion and the values he comes to espouse.  Since the individual does not remember many of these experiences, the features of his image of God defined by these experiences remain unconscious, and they are anchored by emotion in the unconscious.  They are the characteristics of his conscious thinking and personality. 


Contradictions laid at this level, combined with later experiences, can result in any of a great variety of life trajectories.  No two persons’ experiences of development in the world are identical, and neither are any of the lives that result. No two persons’ contingent experiences are the same. No two persons’ images of God are identical.  Indeed, even among essential experiences, there is some variation, and so some variation in result.  Thus, there is even variation between essential images of God, although the deeper we go, the more alike the experiences become, the more universal the perceived characteristics of God.     


The deeper into the unconscious we go, the deeper into God’s essential self we go, and the less we are subject to contingent images of God, which are those reflected in the conscious and shallower unconscious mind of the individual.  In a sense, essential features of God are beneath the contingent features of God.  These essential features of God are those defined by the experiences of the mind before it interacts with the world.  Some contingent features may also be defined at this time.  Some essential features are also defined while the mind first interacts with the world, but before the mind is aware that it is interacting with the world.  And some contingent features are also defined by experiences at this stage of development.


So what are the barriers to the understanding of the self, and God? 


As the mind develops, it realizes truths, truths about itself, and truths about its world.  Each of these truths is an experience, a profound experience freighted with intense emotion.  Each truth must be experienced in the development of the mind, and then suppressed, so the mind can continue on to the next phase of its development.  Each truth must be experienced.  The mind then makes the decision to move on, the decision itself forgotten.


Each of these truths, each of these- emotional experiences, is both a barrier, and the overcoming of that barrier.  And to overcome the last barrier is to know God, and to know the self, as It truly is.  


I think it’s It.  It’s been a while, and I’ve forgotten.


*This description is of course, not literal.  A different analogy might be described more in terms of differentially habituated networks, the deeper networks requiring increasing degrees of emotional involvement to activate. The appearance from above is not the appearance from below.

**My current thinking is that the only difference between the essential experiences of men and women, and thus that their essential experiences are otherwise identical, is that men are alone in the void, while women experience the void within. However, there still remains the later, sexually differentiated development of the brain, and thus the mind.  Although there is significant overlap in the distributions of mental physiology and psychology between the sexes, the means and variations of the distributions are, in certain ways, different.   

9:33 pm est

Friday, February 27, 2015


Why is the world so obdurate?  Why is it so hard to effect change?


6 years ago, we discussed the reason why an omnipotent, omniscient, and omnipresent God might choose to be less so.  http://www.truthabouttheone.com/2009.05.01_arch.html  Here we will discuss the problem from a more- human view.


The conclusion is that we act and believe that we want a world of substance, and the more we can control reality, the less substantial, and the less satisfying, it becomes. 


We hunger for substance.  We hunger for the ‘real,’ the ‘authentic,’ the ‘genuine.’  We work harder, and are willing to pay more, for something we believe is an ‘original,’ and not a copy, something ‘hand-made,’ and not off some assembly line.  We think the ‘authentic’ has more substance.


We observe that we each start with a body. (Some would say as a body.) Our minds come encased, or perhaps entwined is a better way to put it, in a body which comes with some serious limitations in space and time. Not only that, the body comes with needs which must be fulfilled, some periodically, some daily, some moment to moment.  These demands of the body require the individual to act in certain ways in the world.  


Because the body seems so small, and the world so big, the world does not seem very responsive to its actions.  Look how hard it is to do anything, especially some comparatively large and complicated project, building a house, say:  Plans must first be made, the resistances of the world, the problems it offers, anticipated.  Then material must be gathered.  It must be worked.  It must be placed.  It must be assembled, to yield the final result.  Each step takes time and effort.  Each step must overcome the opposition of reality.


Indeed, the more difficult it is to get things done, the more obdurate the world seems, the more real it seems to be.  The same goes for the other people in the world:  The more one controls them, the less substantial they become.  The more independent they seem to be, the more real they seem. 


But this is not enough.  We also think things, we believe things that make the world seem more ‘real,’ more ‘substantial.’ 


Most believe they are not God. Of these, some believe that there is no God, and that the world is totally obdurate: That only by actual physical intervention, by physical action, can it be altered, and that the mind, that belief, of itself, can have no effect on it.  In a recent survey, 4/5ths of philosophers, for instance, believe in some form of ‘non-skeptical realism,’ basically, that the world is as REAL as it can be.  Most philosophers also believe in some form of determinism, which is as rigid a universe as you can get. All freedoms, all choices are, to them, to some degree, illusory.


There has been some criticism of philosophers, lately, as being somewhat conformist and narrow in their thinking.  They should be clawing at the edges on known reality, trying to find out what is behind the illusion.  Pacing back and forth, trying to figure out the nature of their cage and its philosophical implications.  But this, of course, would call into question the reality of their world.


So what about the religious?  They believe in a God, and often their God can do anything, which would seem to detract from the substance and reality of the believer’s world.  But do they not make their God as great and powerful as possible, even impossibly so?  Does not this aggrandizement of their God make them relatively small and powerless in His world?  And often He is an authoritarian God, who commands obedience to often arbitrary and rigid rules, with draconian punishments.  Clearly this sort of behavior from their divine ‘Master’ lends weight and consequence to the worshipper’s actions, and makes their world seem more ‘real’ to them.


And then there are the Ignorant.   One can be highly skilled and knowledgeable in a narrow space, yet ignorant of the principles of the wider world beyond. Since such ignorance makes it more difficult to operate effectively in that wider world, this adds to its substance.


This thesis has interesting social and political implications. The richer the rich become, the easier it is for them to do things, particularly things close to themselves, like build ever larger and more houses for themselves, and immerse themselves ever deeper in ever greater luxury.  They want more, and they get more of what they want.  But does this satisfy them?  We should expect not, because the more money, the more power they accumulate, the less real, and the less satisfying, their world becomes to them. They become increasingly isolated from the consequences of their acts. Further, the more power they have over other people, the less ‘real’ these people would become.  The rich would become increasingly lonely and alienated.  They would become increasingly lonely and alienated, and indeed increasingly isolated from the wider world. And indeed in the wider world, as the people in it become less substantial, the wealthy feel is less moral weight against treating the world, and the people in it, badly.  


We might expect the wealthy to use their power to undo this, that is, that they would act to relinquish at least some of their power, to make their experience of their world more satisfying to themselves. 


But they are in denial.  They must act to reduce their power, but because they are in denial, because they must deny that the problem is they have too much power, they must seem to themselves that they are augmenting their power, at the same time they are in reality destroying it.  Thus we would expect their accumulation of wealth to be increasingly through the manipulation of the economy, rather than through the actual improving of it: To exploit and undermine the economy, rather than investing in it. 


Of course, progress itself presents an interesting conundrum.  As the members of a society become more wealthy, the more they are able to effect and control their immediate environment. Yet as society becomes more complicated, the less the members of that society become are able to effectively manipulate it. That which they are able to control becomes more immediate, while beyond that the greater world increasingly escapes their powers. But rather than becoming more real, that greater world becomes less real, as it increasingly escapes their attention. 


The more we can manipulate the world, the less substantial it appears.  Of course, there is a happy medium.  A person wants some control, at least enough to gratify one’s needs and least the most important of one’s desires.  To be absolutely powerless is also horrible: Too much reality.

10:37 pm est

Saturday, January 31, 2015

Infinity and God

Infinity and God.


Let’s start with infinity.  Aside from being, ah, large, it has many other properties. Infinity plus any number is infinity.  Infinity times any number is infinity. And so forth.  These are just mathematical properties.  But granted infinity is some sort of ‘number,’ is it something more?  Can we even say, with certainty, it is ‘just’ some sort of number, some sort of mathematical object, and nothing more?      


Do we know all the properties of infinity?  Well, we can define it, limit it in such a way that we might think we know all its properties. We could make it merely a limited, mental construct.  But is there such a thing as an objective infinity, in the real world?  Or is such an infinity limited to the ideal, mathematical realm?  


So do we know all the properties of infinity? 


Let us suppose we don’t.  Clearly infinity can contain many complex structures. Is there a limit to the complexity of structures infinity can contain?  Suppose not.  (Is there a demonstration to the contrary, or would this depend on a definition limiting its properties?)  Suppose then, it can contain a structure as complex as the entire real world, that is, the universe.  Indeed, let us suppose the universe is a manifestation of infinity.  The universe would be a property of infinity.*


What else might be a property of infinity?  God.  God might be a property of infinity.

God, as God really is, could be a property of infinity.  Let’s restate this claim.


Infinity has many properties:  One of these properties is God (as God really is.)


 Let’s now look at the Atheist’s contrary claim:  God (as God really is,) does not exist.


What does this claim require, as prior claims?  Well, it claims God is not a property of infinity.  To a first approximation, the claimant is also claiming:  I know all the properties of infinity, and God (as God really is) is not one of them.  But this requires either of the prior chains of claims:  There are only a finite number of properties to infinity, I know them all, and none of them are God. Or: Infinity has infinite properties, but all the infinite properties of infinity may be classified into a finite number of ‘qualities,’ and I know all these qualities, and none of them allow for God.   


So which claim is the more likely?  The Theist’s claim, that God (as God really is) is merely one of infinity’s myriad properties, or the Atheist’s claim, that, of infinity’s myriad properties, not one of those properties is God (as God really is.)


Of course, most Theists make a stronger claim.  They claim that God, as they imagine Him to be, exists and is God as He really is.


What we do know is that infinity contains all our ideations, all the concatenations of symbols that represent our thoughts, and not all these ideations are made manifest.


The close observer might note that what we have done is dressed up the ‘argument from ignorance:’ We are so ignorant (of the properties of infinity) that God (as God really is) might exist. 



Now the refutation of the existence of God from knowledge that is often actually given is somewhat different from those given above.  That claim is that we know enough of physical reality** that there is effectively no room for God (as He is imagined to be.)  But this is based on a further claim that is probably false.  This claim is that ‘God as He is imagined to be’ is ‘God as God really is.’  One of the (usual) particulars of God as He is imagined to be is that He is separate from physical reality:  That physical reality is not God.  There is no evident basis for this claim.


So that is the argument.  Assuming infinity, the infinitely large and complicated, we conclude God, as a property of infinity.  Infinity is enough to contain everything, including all finite concatenations of symbols, which is what our thought and experience consists of. Most concatenations are nonsense, most of the rest cannot be made manifest in reality.  Reality would seem to require a very particular underlying basis, since it seems so much cannot be made real.  But maybe this is just appearance.  


Our claim then: God, as God really is, fulfills this particular underlying basis.  Indeed, God is also this underlying basis.  We might rephrase this:  God is mathematics, and the universe is not ‘extra-mathematical,’ but mathematics also.


*Oddly enough, the idea that the universe is somehow ‘extra-mathematical,’ although mathematics describes it, is based on an ‘argument from ignorance:’   We don’t know of any mathematical mechanism that makes number manifest into reality, so therefore it’s something else. Of course, this leaves the problem of manifestation without any approach whatsoever.  


**In particular, that we know enough about atoms, and how they interact with each other, that there is no room for ‘other’ physics, which a manifest God who was not ‘physical reality’ would be. Indeed, Quantum Mechanics, the physics of atoms and their interactions, gives some of the most exact answers to its problems in all of science.  What are still open to debate, however, is its ‘why,’ and how to interpret many of its implications.


11:26 pm est

Wednesday, December 31, 2014

Fear and the Misrepresentation of God.

God wants relief from His eternal solitude.  A universe of inferiors does not cut it.  God is aware enough, and sensitive enough, that to be lord of a world of fawners and sycophants would still be, to Him, alone. 

Yet fawners and sycophants are what those who claim to be His spokespersons say He wants.  Indeed, they assume their position by claiming to be the greatest fawners, and the sincerest sycophants. They say God is mysterious and unknowable, yet they claim to have dispelled the mystery and know what He wants from mankind: worship and adoration.  The mystery is at once affirmed and denied, the contradiction unmentioned.

God wants equals.  But to be an equal to God, you must be God, for nothing else is equal to God.  This would be impossible, except it is already true.  It is not a matter of becoming God, but a matter of becoming aware that you are already God. God is alone, but we His faces have each other.

And so it is for those who claim to be His priests and ministers. Just as everyone else, they are already God, but just as everyone else, they repress this truth.  They repress this truth because they are terrified of it. And this truth is indeed awful when it is admitted to the intellect, but more so when it is admitted to the emotions, and acquires its true weight of horror.

Still, the truth of God’s eternal solitude is denied by the priests and ministers even in an intellectual sense. The very idea is denied, glossed over, or excused, because the mere idea of God’s solitude is a threat to them, and their preaching.  For if God is alone, and all that they say he is, how can He want what they say He wants? A being who only wants sycophants, worshipers, is defective, not perfect. He is insecure and threatened. And how can an omnipotent being feel threatened?  No.  Something else is going on in the minds of the priests and ministers who preach this. No reasonably intelligent God in His right mind would want what Theists claim He wants. 

But not only are the Theists terrified of this truth, but they are invested in the lie. And the lie provides them with many things they desire: Most importantly a God to worship, yes, a being to stand between them and the horror of solitude. But the lie also provides them with a community, to take away loneliness, and power over its members, and thus to feel the superiority over the members of their community they imagine their God feels over them.

And the priests exercise much of this power with fear, the fear of the God they worship. Their people are led to fear the punishment due to His wrath, and the withdrawal of His favor and affection. But also their people are led to fear the anger and withdrawal of affection of the other members of the community. For even as the priest has made himself subject to his image of God, his community has made itself subject to the priest, and he can turn the weight of the community against those who may oppose him, both within and without the community.

And with this comes a freedom, a freedom to do evil, with absolution of responsibility for evil actions performed in his god’s name.

It is obvious that God is alone.  Fear of this awareness corrupts thinking at a very fundamental level, hindering the progress of understanding and the acquisition of wisdom.  It is also the biggest obstacle to truly understanding God.  Instead an impaired understanding of God has been propagated throughout history, and history’s defective and often horrific acts have been the result.

9:53 pm est

Sunday, November 30, 2014

The Horror, the Terror and Society, Revisited

This is a re-edit of last year's post for November http://truthabouttheone.com/2013.11.01_arch.html


Consider the situation of indestructible God, a being alone for all eternity, for the horror that it is. Eternal, there is one thing God cannot do, and that is reach the end of itself.


Since we are each and all God, more exactly since we are each a realized face of God, looking into this world, there was a time, many times, actually, we knew and understood this. But the horror of this knowledge, this truth, is unbearable, so we come into this world, and in this world we forget the horror.  That is, we bury this knowledge, this knowledge of the horror of our eternal solitude in our unconscious.  And so we are susceptible to terror, the fearful anticipation that this knowledge will be unearthed and revealed to us.  This is the distinction between horror and terror:  Terror is the fearful anticipation, horror the sickening realization.


Of course, we cannot be terrorized of that particular knowledge. The problem here is if we already knew what it was that truly terrorized us, we would be horrified, instead, and that is what we strive to avoid. So we cannot know what the knowledge is that so terrorizes us.  True knowledge terrifies us, which is why we all rely on pseudo-knowledges, substitutes for true knowledge and which come in many varieties.  Each variety of pseudo-knowledge stands in its own particular relation to 'THE TRUTH,' and so provides its own peculiar terrors, its own barriers to a proper understanding of reality.* 



And can this truth be merely revealed to us, or are our eyes clenched tight against the knowledge, our minds in furious denial?  The eternal solitude of God can be described in words, but what gives the words meaning?  To perceive and understand it, does not a person, to some degree, have to seek out that meaning, to seek out and confront that horror?  That meaning, that horror, is so awful that the person hearing the description rejects the concept, denies the meaning, and the words become empty of emotion.  To perceive and understand eternal solitude, a person must imagine to himself, must allow to himself, the emotional awareness of it. 


Consider the Atheist.  He denies the existence of God, so the idea of His eternal solitude becomes an abstract hypothetical, which the Atheist can simply ignore. The alternative assumptions of metaphysical solipsism are also denied, or at least their horrifying conclusion is denied, and the Atheist thus avoids confronting his own essential solitude. There is no God to comfort the Atheist and shield him from this solitude, but the Atheist, alone in the kaleidoscope of his own individual experience, turns his back to it.  But the logic, the why of creation, is sacrificed, and the world becomes either meaningless, or artifice.


The Theist, on the other hand, in his terror, denies the logical consequences of his assumptions:  He imagines his God, a being who is supreme in intellect, knowledge and feeling and who is somehow either unaware of His eternal solitude, or uncaring of it. Or somehow the presence of hugely inferior beings, beings both stupid and small, beings whom the Theist describes as really being mere inanimate toys to his God, is, over eternity, an adequate distraction. The authoritarian Theist is not allowed to question this inconsistency, so this inconsistency twists the root of his logic in all his thinking.  The ultimate why of creation, the creation of equals, is thus denied.  His fear of authority blocks the necessary identification with God in his own crippled imagination, and consigns him to inferiority before his God, an inferiority he justifies as God's will. 


Neither does the inconsistency of God's supreme intellect combined with God's ignorance of His own solitude arise in the mind of the authoritative Theist.  In him, the terror simply channels his attention, the unconscious threat of its lash confining his mind to emotionally safe channels, occupying his intellect with unending and unresolvable complication.  Once again, the terror of confronting this inconsistency twists logic and stunts thinking, as the acceptance of necessary inconsistency in rational thought is denied, and excess and ultimately foolish consistency cleaved to. 


 So even confronted with a description of God's essential solitude, we do not feel the horror, so abject is our terror of it. And so abject is our terror of it, we do not allow ourselves to feel that terror, and so that terror binds our thought, and renders our minds small.**


So since we cannot be terrorized of God's solitude, we have to be terrorized of other things. Terror is necessary, because other distraction is always eventually inadequate. 


In the avoidance of the horror, where real terror is insufficient, terror is imagined, and if necessary, manufactured.


But how does terror work?  One must have something to lose, something precious, something one is emotionally invested in, whose loss one can anticipate with fearful apprehension. But that which is most precious, the God within, one of whose faces we each are, that is the soul, and the souls of others, for that matter, cannot be destroyed. But one can imagine that one's soul, or the souls of others, can be destroyed.  Or corrupted. Or condemned.  And these become sources of terror.  And priests and other purveyors of these kinds of pseudo-knowledge cultivate this terror in their followers, to manipulate them to often unseemly ends.


Or the soul can be disregarded, or even denied its existence.  Then substitutes for the soul must be found, things which are- made, and made precious.   So much effort is spent imposing one pseudo-knowledge or another on people, to make them value various things, that they may then be bound by the terror of the loss of those things. But this requires a world of make-believe, a world of mortality, and other beings. And consequence, where the immortal and solitary life of God and the soul is, one way or another, forgotten: This world.



And this world is full of- things which seem precious, although different people place different values on these different things according to their pseudo-knowledge.  Some pseudo-knowledges move their believers to feel those things which are most precious are one's own life, or the life of others. Indeed, since the essential solitude of God's immortal soul is the greatest aspect of God's horror, the life of others may become more precious than one's own, especially since one ‘knows' one's own soul is immortal. (But so of course are all the other beings one holds dear.)



And in this world full of things, we have consumer culture, where people are convinced that what is precious are things.  They are attracted by those things, though ultimately they do not satisfy.  But more importantly, they are terrorized by the fear of the loss of those things, and this controls and binds their attention.  And in the US, and many other ‘advanced' countries, we have, to one degree or another, the cult of freedom, and the terror of freedom's loss is used to help keep order.  Indeed, prisons are the nearest approximations this world supplies to the ultimate horror of God's eternity. In particular, lengthy solitary confinement is the closest this world comes to God's eternal aloneness. The fear of such incarceration is thus the nearest approximation we have to the terror of the knowledge of God's ultimate horror.



So people in situations of horror, and avoiding horror, are kept in line by terror.  Terror is a distraction from the horror.  A source of terror is accorded as an evil.  As long as horror, the horror, is not confronted, there will be terror. Thus there will be evil.



But even the blandishments of Paradise become a horror, where they are unending and unrelieved, and the contemplation of their actual experience terrifying, and thus avoided.  Visions of Paradise thus retain their attraction to the uncritical mind, and the terror of their loss a goad.


But prosperous societies may seek their own destruction, creating enemies and division and poverty, where there were none, rather than endure the banality of abundance. Where evil is not found, it is searched for or created, to provide terror.  The wealthy of a society often take the lead in this, since on them the banality of abundance presses most severely.   They become instruments of terror upon the rest of their society, and so bring terror upon themselves, either directly, by instigating revolution, or indirectly, by causing their own society's collapse, and then being forced to confront the chaos that ensues.          




* Pseudo-knowledge is pervasive. Even the term ‘knowledge' generally refers to intellectual construct, stripped of emotional weight, yet it is this emotional weight which provides the ultimate meaning to any knowledge.  Note also this blog itself is a form of pseudo-knowledge.  True apperception of (the truth of) the horror of God's eternal solitude cannot be borne for long, and certainly cannot be transmitted by mere words.  Thus, even with this knowledge, this mere description, terror remains. This blog is, at best, a pointing. 


**The inability to feel the terror is not the only emotional limiter of thought.  The inability to feel and express any emotion also binds the mind, and the perception and expression of emotion, laughter, weeping, anger, frees the mind to new thinking. 

11:51 pm est


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Welcome God!

     For that is who You are.  Whether or not You choose to believe that You are God,
the One God, that of course is your divine prerogative.
     As for the reality, You are God, whether You want to be or not.  So Welcome!

Here You will find some answers to some questions You may have about Your divine nature, and the nature of Your creation.

     If you are
satisfied with your
life, your faith,your
God, you are
commanded not to
 read this.
But of course,
who am I to
 command You?

There is only God.

 God is known by
His works. 

Faith and belief comprise a very important part of our lives. A person's beliefs in many ways define who they are -- how they see themselves, what they want out of life, and more.

On this web site I'll offer a personal account of my own beliefs. I'll describe how my beliefs have changed my life in profound and exciting ways, and how I think they might change the lives of others.

I'll also be sure to provide links to my favorite sites as well as information about organizations that help strengthen or support my beliefs., or provide interesting contrast.
Thanks for visiting. Have a good day!
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